[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [經律異相](https://indike.org/pramana/in.bauddha.taisho.2121) › 7.29 # 經律異相 7.29 經律異相 7.29 - **Language:** Classical Chinese ### [7.29](https://indike.org/pramana/in.bauddha.taisho.2121.7.29) 有一釋女告五百女言。曾從佛聞。若人於劇急之中。一心念佛。至到歸命。即得安隱。時五百女異口同音至心念佛。呼南無釋迦牟尼苦哉嗚呼痛哉。時空中以如來慈善根力。起大悲雲。雨大悲雨。諸女手足還生。諸女念言。云何報佛慈恩。即持衣鉢。往詣王園精舍。求索出家。時有六群比丘尼。見諸釋女年時幼稚美色端正。當為說世間之欲快樂。待年限過然後出家不亦快乎。若悉還俗必以衣鉢施我。諸女聞之心懷苦惱言。如餚饍飲食和以毒藥。世間五欲多諸過患。我已具知。云何讚歎其美。以勸我等。舉聲大哭。華色比丘尼問故。答曰欲出家。不蒙聽許。華色即度為弟子。時諸釋女悲喜交懷。具以族喪身殘。仰白和上。答言汝等辛苦何足言也。我昔在家。是舍衛國人。父母嫁我。與北方人。彼國風俗。婦臨欲產。還歸父母家。後垂生日。皆乘車馬夫妻。中路有河其水暴漲。道路曠絕多賊難。至河不能得度。住宿岸邊。初夜生男。大毒蛇聞新血香。即來趣我。先螫殺奴。喚夫不應。尋復殺夫。次殺牛馬。至日出時。夫身胮爛。憂愁恐怖。舉聲大哭。經留數日。獨在岸邊。其水漸小。身負小兒。以手牽持。裙盛新產。銜著口中。即前入水。渡河如半。反觀大兒。見為虎逐。叫喚失裙。嬰兒沒溺。以手探搏。而竟不獲。在背上者。失手墮落。其岸上者。為虎所食。心肝分裂。口吐熱血。到岸悶絕。有大伴至。中有一長者。是父母知識。我問消息。長者答曰。昨夜失火汝家盪盡。父母俱亡。我聞躄絕。良久乃蘇。有五百賊。即壞眾伴。便將我去。以作賊婦。常使守門。若有緩急。為人所逐。須晝開門。後群賊共抄。財主告王及聚落。即還其家。我舍內生子。三喚無人開。即緣牆入問。答生兒。賊曰。汝為子故危害於我用子何為。拔刀斫解手足令婦食之。婦以恐怖食。瞋恚便息。夫續為劫。王人所得。腰斷其命。共婦生埋。人貪我身有妙瓔珞。開塚取之。并將我去。復經少時。王伺捉得。斷賊伴命。合復埋之。埋之不固。夜虎發食。因復得出。迷荒不知東西。隨路馳走。見有多人。問言。諸人何處有能除此憂患者。時有長者婆羅門等。以憐愍心問言。曾聞釋迦牟尼佛法。多諸安隱無諸衰惱。我聞心喜。詣大愛道憍曇彌比丘尼。次第修習乃得道果。釋女聞之。心大歡喜。得法眼淨。時憍曇彌言。如來法海。一切眾生。皆悉有分。而我等女人。如來不聽。以多諸疑惑執著難捨。癡愛覆心愛水所沒。不能自出。懈怠嬾惰。現身不能莊嚴菩提獲得三乘。阿難為請云。憍曇彌乳哺養育如來色身得至成佛。佛言若聽女人法當漸滅。阿難又請。過去諸佛具四部眾。而今獨不具也。佛告阿難。憍曇彌。愛樂佛法發大精進。清淨修習八敬之法者。聽入佛法。我得出家。大悲熏修。普為未來一切女人。重白佛言。未來善女。信樂愛敬如來法者。唯願聽許。佛言。若有女人。護持佛法漸次修學。戒施多聞三歸五戒。乃至具戒。諸助道法。亦悉聽。常當至心念阿難恩。供養恭敬。晝夜六時。令心不忘（出報恩經第五卷）。 > One Śākya woman said to the five hundred women: "I once heard from the Buddha that if a person, in the midst of extreme emergency, single-mindedly recites the Buddha's name and takes refuge with ultimate sincerity, they immediately attain peace and security." At that time, the five hundred women with one voice single-mindedly recited the Buddha's name, calling out: "Namo Śākyamuni! What misery! Alas! What pain!" At that moment, in the sky, by the power of the Tathāgata's root of loving-kindness, a great cloud of compassion arose, raining down the rain of great compassion, and the hands and feet of all the women grew back. The women thought to themselves: "How can we repay the Buddha's benevolent grace?" They immediately took robes and bowls and went to the King's Park Vihāra, seeking to go forth from the household life. At that time, there were the bhikṣuṇīs of the group of six, who saw that the Śākya women were young in age and of exquisite, upright beauty. \[They said to them:\] "You should be told of the pleasure of worldly desires. Would it not be joyful to wait until the time limit of your youth has passed and only then go forth? If you all return to lay life, you will surely give us your robes and bowls." When the women heard this, their hearts were grieved, and they said: "Like fine food mixed with poison, worldly five desires have many faults and afflictions; we already know this completely. Why do you praise their beauty to encourage us?" They raised their voices and wept aloud. The bhikṣuṇī Utpalavarṇā asked the reason. They replied, saying: "We wish to go forth, but have not received permission." Utpalavarṇā immediately ordained them as disciples. At that time, the Śākya women were filled with mixed sorrow and joy; they related in full how their clan had been destroyed and their bodies mutilated, looking up and reporting this to their preceptor. She replied to them: "How are your hardships even worth mentioning? Formerly, when I was in the household life, I was a person of Śrāvastī. My parents married me to a man from the north. According to the custom of that country, when a woman was about to give birth, she would return to her parents' house. Later, when the day of birth drew near, we husband and wife rode in a cart with horses. In the middle of the way there was a river whose waters had suddenly flooded; the road was deserted and beset by many perils from bandits. Having reached the river, we could not cross over, and we stayed overnight on the bank. In the first watch of the night, I gave birth to a boy. A great poisonous snake smelled the scent of fresh blood and came toward me; first it stung and killed our servant. I called to my husband, but he did not answer; shortly afterward it also killed my husband, and next it killed the oxen and horses. By the time the sun rose, my husband's body had swollen and rotted. In sorrow and terror, I raised my voice and wept aloud. After remaining alone by the bank for several days, the water gradually receded. Carrying my younger child on my back, holding \[him\] with my hands, and holding the newborn in the skirt \[of my garment\] clutched in my mouth, I stepped forward into the water. When I had crossed half the river, I looked back at my elder child and saw that he was being chased by a tiger. Crying out, I dropped my skirt; the infant sank and drowned. I reached out and groped with my hands, but in the end did not get him. The one on my back slipped from my hands and fell; the one on the bank was eaten by the tiger. My heart and liver felt torn apart, and I vomited hot blood; reaching the bank, I fainted. A large caravan arrived, among whom was an elder who was an acquaintance of my parents. I asked for news, and the elder replied: 'Last night there was a fire; your house was completely consumed, and both your parents have died.' Hearing this, I collapsed unconscious; only after a long time did I revive. There were five hundred bandits who then destroyed the caravan, and they took me away to make me a bandit's wife. They constantly made me guard the gate: if there were an emergency and they were pursued by others, I was required to open the gate by day. Later, the band of bandits went out together to plunder; the owners of the wealth reported it to the king and the villages. \[The bandits\] then returned home. Inside the house, I was giving birth to a child; though he called three times, no one opened the door. He then climbed over the wall, entered, and questioned me; I replied that I was giving birth to a child. The bandit said: 'For the sake of a child you bring harm to me—what use is a child?' He drew his sword, severed its hands and feet, and made me eat them. Out of terror, I ate them, and his wrath then subsided. My husband continued to be a robber, but was captured by the king's men; his life was ended by severing him at the waist, and I was buried alive with him. A person coveted the fine necklaces on my body, opened the tomb to take them, and took me away with him. After a short time, the king ambushed and caught him, executed the bandit companion, and buried me together with him again. Because they did not bury me securely, a night tiger dug in to feed, and thus I was able to get out again. Bewildered and confused, not knowing east from west, I fled along the road. Seeing many people, I asked them: 'Where is there someone who can remove such grief and suffering?' At that time, there were elders, brāhmaṇas, and others who, out of compassion, asked me \[about my plight and said\]: 'We have heard that the Dharma of the Buddha Śākyamuni has much peace and security and is free from all decline and torment.' Hearing this, my heart rejoiced. I went to the bhikṣuṇī Mahāprajāpatī Gautamī, gradually cultivated and practiced, and thereupon attained the fruit of the Path." When the Śākya women heard this, their hearts rejoiced greatly, and they attained the purity of the Dharma eye. At that time, Gautamī said: "In the ocean of the Tathāgata's Dharma, all sentient beings have a share. Yet for us women, the Tathāgata did not grant permission, because we have many doubts and attachments difficult to relinquish, our minds are veiled by foolish craving and submerged in the waters of craving, unable to emerge of ourselves, and we are indolent and lazy, unable in our present bodies to adorn bodhi and attain the Three Vehicles. Ānanda petitioned on our behalf, saying: 'Gautamī suckled and nurtured the Tathāgata's physical body so that he was able to attain buddhahood.' The Buddha said: 'If women are permitted, the Dharma will gradually perish.' Ānanda petitioned again: 'The past Buddhas were all equipped with the fourfold assembly, so why should it uniquely not be equipped now?' The Buddha told Ānanda: 'If Gautamī delights in the Buddha's Dharma, arouses great vigor, and purely cultivates and practices the Eight Rules of Respect (garudharma), she is permitted to enter the Buddha's Dharma.' Having attained the going forth, perfumed and cultivated by great compassion, on behalf of all women of the future, I again addressed the Buddha, saying: 'If there are good women of the future who faithfully rejoice in and lovingly revere the Tathāgata's Dharma, may you only grant them permission.' The Buddha said: 'If there are women who uphold and protect the Buddha's Dharma, gradually cultivating and learning morality, generosity, extensive learning, the three refuges, the five precepts, and up to the complete precepts and all the factors that aid the Path, they are also all permitted. They must always single-mindedly be mindful of Ānanda's kindness, making offerings and paying reverence during the six periods of the day and night, keeping it unforgotten in their minds.'" (Drawn from the fifth fascicle of the Sūtra on Repaying Kindness) > — English (machine translation) (machine translation) - [Previous: 7.28](https://indike.org/pramana/in.bauddha.taisho.2121.7.28) - [Next: 7.30](https://indike.org/pramana/in.bauddha.taisho.2121.7.30) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.2121.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2121~en-mt.7.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2121.7.29](https://indike.org/pramana/in.bauddha.taisho.2121.7.29) · Pramāṇa